It is not of the pre-existent Son that Paul begins to speak, but of the Son who now possesses the kingdom, and in whom we have our deliverance ( refers back to . For in Christ he shews us his righteousness, goodness, wisdom, power, in short, his entire self. (These are human, and therefore inadequate pictures. Priority and superlative dignity is implied (Ps 89:27). [He teaches believers to make application to Christ Himself, as their Saviour, and at the same time the head of all.—V. In the exalted Christ the unknowable God becomes known. II. of Colossians 1:18 ought to have dissuaded from such an idea, to say nothing of the unfitness and want of delicacy of the figure(34) as relating to Christ’s agency in the creation of the world, and of the want of reference in the πρῶτον to the idea of a δεύτερον—an idea which, with the usual interpretation, is implied in κτίσεως. В данном случае «рожденный прежде» означает высшее положение, а не первенство в сотворении (ср. p. 161 A, 151C Valckenaer, Schol. The elements of the Divine nature and character which are mirrored out to us in providence are derived from the same source. The true sense is, born before the creation. Ling. (4) As to the union of the two clauses. Thus is brought out the idea of manifestation which lies in image. Thus Jesus Christ as the Firstborn fully represents His Father. As ‘the image of the invisible God’ Christ has made the invisible God known to man in a unique way, in His life, His power and His teaching. He is the Son of God. Image - exact likeness and perfect Representative. We can compare how in Romans 1:20, Paul tells us that ‘the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and Godness’. 1. There can be no doubt that the apostle here has reference to the usual distinctions and honors conferred on the first-born, and means to say that, among all the creatures of God, Christ occupied a pre-eminence similar to that. Volume 1. Note 2 at Colossians 1:15: God the Father is invisible to our natural senses, but He has and will be seen (see note 5 at John 4:24). The view of some of the Fathers that the Son, as image of the invisible God, must be Himself invisible is precisely the opposite of that intended by Paul.— . The first-born of every creature - Among all the creatures of God, or over all his creation, occupying the rank and pro-eminence of the first-born. The Greek does not strictly admit Alford's translation, "the first-born of all creation.". The Divine can be fully pictured only in the Divine. What "first-born" does not mean is that Christ was the first created being, which ancient Arians believed and modern Jehovah"s Witnesses teach. Yet more distinctly Christ is the image of God, either: 1. The mainroads for trade went past Colossae. The division is at the end of, . In Himself He is “the image of God” from all eternity. Jesus is the perfect manifestation of the invisible God. So His sphere of authority comes as Creator, the One Who was in existence before all things. (This is part of the ‘mystery’ as we shall see shortly (Psalms 89:27)). Colossians 1:20-23 Sharing The Gospel. Thus in Hebrews 10:1 we read, “The law, having a shadow of good things to come, and not the very image of the things;” we note also in Romans 1:23 the distinction between the mere outward “likeness” and the “image” which it represented; we find in 1 Corinthians 15:49 that the “image of the earthy” and “the image of the heavenly” Adam denote actual identity of nature with both; and in 2 Corinthians 3:18 the actual work of the Spirit in the heart is described as “changing us from glory to glory” into “the image” of the glorified Christ. Certainly, as Dr. Whitby observes, the more natural import of the phrase is, that Christ is therefore called the image of God, because he made him, who is invisible in his essence, conspicuous to us by the divine works he wrought, they being such as plainly showed that in him dwelt the fulness of the Godhead bodily; for the invisible God can only be seen by the effects of his power, wisdom, and goodness, and of his other attributes. 4:22; Иер. "To say that Christ is the image of God is to say that in him the nature and being of God have been perfectly revealed--that in him the invisible has become visible." 15.Who is the image of the invisible God. And by this is expressed, not a relation homogeneous with the κτίσις (Holtzmann), a relation kindred to the world (Beyschlag, Christol. Athanasius describes Him- ἄτρεπτος ἐξ ἀτρέπτου, “the unchangeable from the unchangeable,” a statement preceded by another to this effect- ὁ δὲ υἱὸς νόμος ἐκ τοῦ πατρὸς ἀΐδιος ἐγενήθη. 2. According to this interpretation of the terms firstborn and heir, the apostle’s reasoning is perfectly just: for the creation of all things, (Colossians 1:16,) and the making of the world, (Hebrews 1:3,) through the Son, is a direct proof that he is the firstborn, heir, or Lord of the whole.” See Whitby and Macknight. 1:2; Отк. In this text it relates to Christ"s eternal generation. Colossians 1:18; Exodus 4:22; Psalm 89:27; Romans 8:29; Hebrews 1:6; Revelation 1:15). fore-ordained before the foundation of the world, ἈΠΑΎΓΑΣΜΑ Τῆς ΔΌΞΗς ΚΑῚ ΧΑΡΑΚΤῊΡ Τῆς ὙΠΟΣΤΆΣΕΩς ΘΕΙῦ, He teaches believers to make application to Christ Himself, as their Saviour, and at the same time the head of all, Ellicott's Commentary for English Readers. (Vincent p. 468), -"It includes the three ideas of "resemblance, representation, revelation". (f) De Mund. "Such a revelation (John 1:18) as Christ gives enables man to know a God who can be trusted and obeyed and loved. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians, but, notwithstanding, we must begin with that reference (304) that I have mentioned; we must not insist upon the essence alone. The invisible God-how dark and dreadful the impenetrable vail! Here the idea is of one made superior and set over all. See the notes on John 1:14; John 1:18. Ин. ii. Colossians 1:15 who is the image of the invisible God, the firstborn of all creation; In the following section Paul expands upon the Son mentioned in . And in the very distant emanations there was not only ignorance of God, but also hostility to him. [Note: O"Brien, Colossians . (2) Next we observe that although, speaking popularly, St. Paul in 1 Corinthians 11:7 calls man “the image and glory of God,” yet the allusion is to Genesis 1:26; Genesis 1:28, where man is said, with stricter accuracy, to be made “after the image of God” (as in Ephesians 4:24, “created after God”), and this more accurate expression is used in Colossians 3:10 of this Epistle, “renewed after the image of Him that created him.” Who then, or what, is the “image of God,” after which man is created? "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." —This phrase, standing alone, would confirm the Arian view, that the Son was the first created being; but the context, which ascribes to him the whole creation, with no exception, and also asserts his pre-existence, forbids that interpretation. Colossians 1:15, ESV: "He is the image of the invisible God, the firstborn of all creation." The first born of every creature (πρωτότοκος πασῆς κτίσεως). Theol. We could not feel confident in arguing back from the function of the exalted Son to be to that of the pre-incarnate Son, but what would be a plausible inference from this passage is asserted in Philippians 2:5.— .As image of God the Son possesses such likeness to God as fits Him to be the manifestation of God to us. This fact of priority implies sovereignty. He is the image of the invisible God, the firstborn of all creation. It was on this basis that Paul could ask Philemon, the slave master, to forgive and recei… We are growing into the image of God - we can be like Him, all we have to do is begin to make life changes as indicated by the Word of God and the leading of the Holy Spirit. Both before creation and after his ascension, from eternity to eternity, he is what is here asserted. И в греческой, и в иудейской культурах первенец получал право наследия от своего отца независимо от того, рождался он первым или нет. But in this latter case both were eternal, the one merging into the other. The false teachers denied to Christ the supreme unique rank in the order of spirits. (i) Begotten before anything was made: and therefore the everlasting Son of the everlasting Father. In John 3:16 the word "only begotten" (Gr. This, combined with the fact that all material things were supposed similarly to have guardian spirits, rather tells against his limitation. II. We behold “with unveiled face the glory of the Lord,” and so “are changed into the same image” (2 Corinthians 3:18), God has “shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (Colossians 4:6), and it is the unbelieving on whom “the light of the Gospel of the glory of Christ, who is the image of God,” does not shine (Colossians 4:4). If Christ were the "first-created," the Greek word would have been protoktisis." To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, The Hawker's Poor Man's Concordance And Dictionary, International Standard Bible Encyclopedia, eikōn tou Theou tou aoratouThe objects. 1, p. 335 f. The element of comparison is the relation of time ( πρὸ τοῦ τὸν κόσμον εἶναι, John 17:5), and that in respect of origin. 3. Comp. See the comment in my Commentary on Mark 6:50 . The next verse asserts that He is the conditional cause of the Universe, but this one seems to intimate that in virtue of His immanent relation to the Father, as the ‘Image’ and ‘First born,’ He holds the relation to the creation, which is subsequently defined. on πᾶσα οἰκοδομή, Ephesians 2:21(30)); but it is the genitive of comparison, corresponding to the superlative expression: “the first-born in comparison with every creature” (see Bernhardy, p. 139), that is, born earlier than every creature. Translate [ proototokos (Greek #4416) pasees (Greek #3956) ktiseoos (Greek #2937)], 'Begotten before every creature,' as the context gives the reason why He is so designated: 'For,' etc. The apostles advocated the same thing (Ephesians 5:19). Rev., the first-born of all creation. пояснения к Пс. He is before all things, He is the heir of all things and supreme over all things, and He is the One through Whom the Father approaches the world. Иисус Христос является совершенным образом — точной копией — Бога (Флп. Even Athanasius, in his second discourse against the Arians, admits that Christ has got the name διὰ τὴν πολλῶν ἀδελφοποίησιν. 1:3. As Bengel admits, it makes the genitive πάσης κτίσεως depend on πρῶτος in composition. Our Lord Himself said, even when He dwelt upon earth robed in no mantle of light, and with no nimbus surrounding His brow, “He who hath seen me hath seen the Father.” Visibility is implied in the very notion of an image. Haupt thinks its sense is limited to spiritual beings, since (1) Paul is proving the superiority of Christ to the angels, (2) he defines by not including heaven and earth themselves, (3) shows that animate creatures must be referred to. upholding all things by the word of His power;” and in John 1:3, “All things were made by Him, and without Him was not anything made which was made. 31, p. 172: ὅποτε δὲ ἠθέλησεν ὁ θεὸς ποιῆσαι ὅσα ἐβουλεύσατο, τοῦτον τὸν λόγον ἐγέννησε προφορικόν, πρωτότοκον πάσης κτίσεως. Christ was before all creation in time, and He is over all creation in authority. 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